Laws of items which one sets his mind off from on Shabbos.
The following chapter will deal with the laws of Muktzah as they relate to items which on their own are useable and have the status of vessels, but have been set aside from a person’s mind from being used on Shabbos. It will as well deal with the applications of the rule that had been mentioned in previous chapters of “Once Muktzah by Bein Hashmashos it remains Muktzah throughput Shabbos”
Part 1: Items that one has pushed his mind off from before Shabbos
The status of the wooden rods used to dry fish [I.e. Fish Flakes]:
We already explained in chapter 308 [Halacha 2] that Muktzah Machmas Mius is permitted [to be moved], therefore the wooden rods which fish are hung on in order to dry, despite being repulsive, are permitted to be moved.
The laws of foods that have been set aside from being eaten:
Any item that is fit to be eaten on Shabbos is not considered Muktzah, even if it is designated to be sold, such as for instance, dates and almonds and other fruits which are designated to be taken to be sold in another area, one is permitted to eat from them on Shabbos, even if one physically set them aside from being eaten on Shabbos, such as wheat which one planted in the ground, it is permitted to eat from it on Shabbos, if it has not yet rooted [into the ground].
Other examples: Similarly eggs that were placed under the chickens in order to develop them into chicks, are permitted to be moved.
As well dates that were picked before they were fully ripe, and were gathered into a basket, in which they ripen on their own, are allowed to be eaten [on Shabbos even] before they have fully ripened.
The law by fruits that are drying out: Similarly all types of fruits that were set aside to dry out, one is allowed to eat from them [even] before they have dried out, with exception to figs and raisins [of a Jew] which are forbidden to be eaten from or moved once one has set them aside [to be dried] until after they are completely dry.
The reason for why figs and raisins are Muktzah during the drying process is: because they give off bad odor in the interim [until they are dried], and are thus inedible [starting] from after they have begun drying until they are fully dried. They are therefore forbidden on Shabbos because of Muktzah.
It goes without saying that if they are not fit at all [to be eaten by any person, that they are Muktzah] as they are worse than any other Muktzah [i.e. item set aside to not be used on Shabbos], as they are like stones and dirt, and even if one prepared them before Shabbos [to be eaten on Shabbos] it does not help them, as will be explained [in Halacha 9].
However [not only in the above case is it Muktzah but] even if [the raisins and figs] are edible and inedible, [meaning] that there are people that eat them [at this stage] and others that do not eat them [yet at this stage], nevertheless they are forbidden because of Muktzah, as since one physically set them aside [from being eaten] they do not leave this status of being set aside [i.e. inedibility] until they are completely ready [to be eaten by all].
They are not similar to other items which one physically sets aside, which are allowed [to be eaten], being that even though one has physically set them aside one has not removed his mind from them completely. This is opposed to raisins and figs which one left to dry, that since one knows that they will give off bad odor, he has [therefore] removed his mind from them completely until they have completely dried out, and become processed well enough that they are fit [to be eaten] by everyone.
Now even though that now on Shabbos one has changed his mind [and decided to] eat them [the way they are], [nevertheless] they are not considered ready [to be eaten] through this [intention], since they were set aside from his mind from the beginning of Shabbos, as will be explained [in Halacha 7] that any item that has been set aside from one’s mind by Bein Hashmashos has become set side [Muktzah] for the entire Shabbos.
The law of a gentiles raisins and figs that are in the process of being dried out: The above [law regarding half edible dates and raisins] was only referring to the dry dates and raisins of a Jew, however the dry dates and raisins of a gentile are allowed, [to be eaten and moved by a Jew], if they are edible [for some] and inedible [for others], as there is no setting aside status by a gentile, since everything is prepared [to be used] by him. As a gentile does not set anything aside and always has in mind on everything, and thus [a Jew may eat it, as] once something is complete [enough to be eaten] for one person it is considered ready for all people.
The laws of the fruits of a gentile that have been picked on Shabbos: The above [cases in which it is allowed to move and eat the fruits] only refer to [fruits] that have been removed from the tree [from before Shabbos], however if it was attached [to the tree on Shabbos] and [later] got removed on Shabbos, then even if it belongs to a gentile which removed it for himself, and [furthermore] even if the gentile had intention from before Shabbos to pick these fruits on Shabbos, such as in a case that one heard the gentile say on Erev Shabbos that “tomorrow I will pick these fruits”, and [furthermore] even if the fruits were fully ripe, in which case they are considered prepared [to be eaten] even when they are still attached [to the tree] as will be explained in Chapter 318 [Halacha 6], nevertheless [despite all the above] they are forbidden to be eaten and moved.
The reason for this is: because of a decree of fruits that have fallen off [from a tree on Shabbos], as will be explained in chapters 322 and 325 [Halacha 8].
The laws of animals or birds which were trapped by a gentile on Shabbos: An [animal or bird] which had not been trapped from before Shabbos and was then trapped by a gentile on Shabbos, even if he had intention [from before Shabbos] to trap it on Shabbos, his intention does not help at all, being that [successfully trapping an animal] is not [only] dependent on him, and it is thus forbidden on Shabbos due to it being set aside, as since it was not in any persons possession [from before Shabbos], it is [therefore] not considered to be prepared [to be used, and is thus Muktzah].
Part 2: The applications of the rule that “once Muktzah by Bein Hashmashos it is Muktzah the entire Shabbos“:
Any item that was forbidden to be moved during Bein Hashmashos, and on Shabbos the reason that caused it to be prohibited became no longer applicable, such as for example an item that was set aside during Bein Hashmashos because it was designated for a prohibited use, meaning that because of some prohibition it was forbidden to be eaten and was [thus] not fit for anything, in which case during Bein Hashmashos it was Muktzah and prohibited to be moved, and then on Shabbos the prohibition became no longer applicable and it [thus] became fit [to be eaten], nevertheless it is forbidden to move it the entire Shabbos.
The application- only when actively made Muktzah by the owner: However this is only referring to [a case that] a person actively set it aside, meaning that he physically caused it to become prohibited [from being used during Bein Hashmashos], such as for example a candle which was lit from before Shabbos and extinguished after Bein Hashmashos, and there remained some oil in it, [then since] this oil was actively set aside by a person from being fit to use on Shabbos [by Bein Hashmashos], as by him lighting it, it became forbidden to remove any of the oil from it on Shabbos [while it is still lit], due the prohibition of extinguishing [a fire], therefore it is forbidden to use [this oil] even after the lamp has extinguished and the prohibition [of extinguishing] is no longer applicable.
The reason for this is: because since during Bein Hashmashos, which is the beginning of the entrance of Shabbos, it had been [actively] set aside from the persons mind, being that he set it aside from his mind when he caused the prohibition [of extinguishing] to become applicable, it [therefore] has become set aside for the entire Shabbos.
Another example of an item being actively made Muktzah by the owner: The same applies to an item that was not fit [to be used] during Bein Hashmashos in it of itself, and not due to a prohibition, and then [latter] on, when it became dark [after Bein Hashmashos] it became fit [to be used], [nevertheless] it is forbidden to be moved the entire Shabbos, if it was actively pushed away by a person from being fit [to be used] during Bein Hashmashos. Such as for example, figs and raisins which were not [dried enough to be] fit [to be eaten] during Bein Hashmashos, and on Shabbos they dried out completely and became fit, then since during Bein Hashmashos they had been [actively] set aside from the persons mind, being that he set them aside from his mind when he placed them to be dried out, [therefore] they have become set aside [Muktzah] for the entire Shabbos.
The law in a case that the item was made Muktzah against the will of the owner:
However if an item was Muktzah during Bein Hashmashos against the will of the person, then it has not become Muktzah for the entire of Shabbos.
For example, an item which was Muktzah [during Bein Hashmashos] due to a prohibition [against using it] which came on its own accord and not through the actions of a person, [then if] when it becomes dark [after Bein Hashmashos] the prohibition becomes no longer relevant, it is no longer Muktzah, even though that when it had reached Bein Hashmashos he had removed his mind from it completely and was not at all expecting that the prohibition would no longer become relevant [later on,] on Shabbos.
Such as for example, animals which are Muktzah on Shabbos because of the prohibition of slaughtering, [if] one slaughtered it on Shabbos for a sick person who had become sick that day [on Shabbos], it is permitted for even a healthy person to eat from its raw meat, even though he had removed his mind off from [this animal] when Bein Hashmashos arrived due the prohibition of slaughtering. As since this is a prohibition that comes of itself and not through the action of a person, [it therefore loses its status of Muktzah when the prohibition leaves].
The same applies to all similar cases.
The law of an item that had only been Muktzah for part of Bein Hashmashos:
All the above [cases that the object remains Muktzah the entire Shabbos] is only referring to an object that had been Muktzah for the entire duration of Bein Hashmashos.
However an item which was fit [to be used] during Bein Hashmashos, even for only a part of it, and then afterwards it became impaired in a way that it became forbidden to be eaten or moved, whether it became impaired on its own or through being actively pushed away by a person, and then afterwards it became repaired, then it returns to its permitted state, and we do not apply [the rule] that since it was set aside and prohibited already for a part of Shabbos [Bein Hashmashos] then it has become set aside for the entire Shabbos.
The reason for this is: because the rule only applies when the item was set aside [Muktzah] at the beginning of the entrance of Shabbos, which is Bein Hashmashos, [as only then] is it set aside for the entire duration [of Shabbos, meaning a full 24 hours], however when it had not become set aside [Muktzah] until after [Shabbos had begun], in which case there is no longer a full [24 hour] day [for it be set aside], it does not become set aside for the rest of the day. As [the decree that an item remains] Muktzah [for the rest of Shabbos] does not apply [when it would only be Muktzah] for a part of Shabbos, whether [at that part of Shabbos it was] prohibited to be eaten or to be moved.
Raisins and dates which became fully dried before Shabbos without knowledge of the owner:
Raisins and dates which were Muktzah because they were not fit [to be eaten yet] and when Bein Hashmashos began they had already become dry and are [now] fit to eat, then even if the owner did not know at all during this time that they had dried, and then afterwards it became known to them that during Bein Hashmashos they had been dried already, then they are allowed to be eaten.
The reason for this is: because [even] initially when [the owner] set them aside and removed his mind from them, he only set them aside until they become dry, and [thus now that] they have dried [before Shabbos] they have become prepared [to be eaten] while it is still day [and are thus not Muktzah on Shabbos].
Designating before Shabbos raisins and figs that are still in the drying process, to be eaten:
Edible to some people: Raisins and figs which [in their drying process] have [already] dried out a bit, to the point that they are edible and inedible, meaning that there are people that eat it [at this stage] while there are others that do not eat them, then if one designated them to be eaten from before Shabbos, one is allowed to eat from them on Shabbos, as since he has revealed his mind that they are fit for him [to eat], they have left their Muktzah status.
[However] if [he did] not [designate them to be eaten from before Shabbos] then it is forbidden [to eat or move on Shabbos], as since he did not reveal his mind [that he wants them yet], they remain in their Muktzah status, as they were originally Muktzah when they were not [dry enough to be] fit for any person.
Inedible to all: However if one designated to eat, raisins and figs which are not fit at all [to be eaten by people], then this designation does not help at all [to remove its Muktzah status], as it’s like one designating a stone to be eaten.
Moving an item for the purpose of a Muktzah item:
May one place a non-Muktzah item under a Muktzah item, to catch it just in case it falls? Any item that is forbidden to move, is forbidden to place a vessel underneath it in order so it fall into it, even if one has in mind to shake [the Muktzah item, which fell into the vessel], out afterwards.
The reason for this is: because [the Muktzah item] prohibits one to move the vessel so long as the Muktzah item is inside it, and it thus ends up that one has nullified the vessel from its designated use, which is forbidden to do on Shabbos even only temporarily unless it is a case of a great financial loss, as explained in chapters 265 [Halacha 7], and 266 [Halacha 26]. [See footnote for reason of this prohibition]
May one cover a Muktzah item with a vessel? However it is allowed to cover [a Muktzah item] with a vessel, as doing this does not forbid the vessel from being moved, as long as that the vessel does not touch the Muktzah item.
The reason that the vessel may not come into contact with the Muktzah: [Now] although Muktzah is allowed to be touched even with ones hands, as long as one does not shake it [in the process], as was explained in chapter 308 [Halacha 14], nevertheless here that the vessel is being placed on top of the Muktzah for a purpose that serves the need of the Muktzah item, [therefore] it is forbidden to even touch it with the vessel.
Other opinions: [However] there are opinions that argue on this and say that the Sages only warned against having the vessel touch the Muktzah item if the Muktzah item is an item which will [definitely] shake through having the vessel touch it. Such as for example [placing a vessel over] a [Muktzah] egg and the like, as [in this case] it ends up that one moved [a Muktzah item] through the vessel, [which is forbidden to do as] the [Sages] only permitted moving [a Muktzah item] through [moving] another item [which is not Muktzah] when done for a purpose which is permitted, as will be explained in chapter 311 [Halacha 4].
Part 3: The laws of a Basis
The law of a Basis when the Muktzah item was removed from it on Shabbos:
All items which are forbidden to move which one placed from before Shabbos on an item which is permitted to be moved with intent that it should remain there on Shabbos, [in which case the law is that] the permitted item has become a [Halachic] base for the forbidden item, and has become forbidden to be moved just like [the forbidden item], as was explained in chapter 309 [Halacha 4], and then after Bein Hashmashos the forbidden item was removed from on top of the permitted item, nevertheless it is forbidden to move [the permitted base] the entire Shabbos.
An example of the above: For example a bed which one placed money on top of from before Shabbos with intent that it remain there on Shabbos, and after Bein Hashmashos [the money] got removed from the [bed] by a gentile or a child, [nevertheless] it is forbidden to move [the bed] the entire Shabbos.
The reason for this is: because once [an item] is set aside from one’s mind during Bein Hashmashos, [as is the case here] being that he made [the bed] into a base for a prohibited thing [which thus makes it Muktzah], then it becomes Muktzah for the entire Shabbos.
If a Muktzah item was only placed on the base after Bein Hashmashos: However if the money was not on the bed during Bein Hashmashos, and only afterwards a gentile or a child placed it there, then even if it was placed with the Jews knowledge, [and thus it was] set aside from his mind from moving [the bed] so long as the money is on it, nevertheless it is permitted to move it if the money was [later] removed from it, being that [the bed] was not Muktzah during Bein Hashmashos.
However so long as the money is still on [the bed], it is forbidden to move it because of the prohibition of moving the money that is on it. However it is permitted to tilt [the bed], and [to] shake it and [thus cause] the money to fall from it, and to then move [the bed] afterwards to whatever place one wants. [As well] if one needs [to use] the space [that the bed is taking up] then he [may even] move [the bed] with [the money] on it, as explained in chapter 309 [Halachas 4-6] regarding moving an item that has not become a [Halachic] base for the prohibited item, as also [in this case, the bed] has not become a base for the forbidden item [i.e. the money], since the forbidden item was not on top of [the bed] during Bein Hashmashos, as explained in chapter 265 [Halacha 5], and 266 [Halacha 24].
The law regarding an item that is designated to be a base for a Muktzah item only:
The above is only referring to a bed which is not designated specifically for money to be placed on it, or even if it is designated but it never yet actually had money placed on it, as [in such a case that the money was not yet placed it is not yet considered designated as] ones designation in thought alone does not suffice to prohibit it.
However if it was designated for money [to be placed on] and one did an action of placing money on it even one time during the week, it is forbidden to move [the bed] on Shabbos even in order to use it, or [to use] its space.
The reason for this prohibition: It is not similar to other vessels that are designated for a prohibited use, which are permitted to be moved in order to use it [for a permitted purpose] and [in order to use] its space, as one is not particular with these items to not use them for other permitted purposes. However this bed that is designated for the money one is particular regarding [using] it, and designates a [set] place for it so it not be used for any other purpose, and it is thus similar to Muktzah Machmas Chisaron Kis, which is forbidden to be moved even in order to use it and its space, as explained in chapter 308 [Halacha 4].
Other Opinions: There are opinions which argue on this and allow [the bed] to be moved in order to use it or its space, just as [is the law] by other vessels that are designated for forbidden use.
The Final Ruling: One should be stringent like the first opinion.
May one move a wallet on Shabbos that does not have money? Therefore [based on the above ruling] one may not move a wallet [on Shabbos], even if he has removed the money from it from before Shabbos, unless one did an action, [such as] to [tear] open its bottom [part which holds the money], and [thus] uproots its designation.
The law of a clothing that has a money pouch sewed into it:
If one removed the money from it before Shabbos: Nevertheless a money pouch which is sewed onto a clothing, since the main purpose that the clothing is designated for is to be worn, [therefore] if one removes the money from [the pouch, before Shabbos] one may wear the clothing, as the pouch is nullified to it. [Furthermore] one may even place an item into the pouch, or take an item out of it, as its Muktzah status is only due to the fact that one is particular to not use it for any other use, [thus] here [that] we see that he is not particular [to use it for other purposes, it therefore is not considered to be set aside by him, and is not Muktzah]. (However this requires further study being that based on this reasoning the pouch should become completely permitted [to be moved, even when not attached to the clothing])
Clothing that have a Muktzah item in their pouch/pocket:
May one wear it or move it? Even if the pouch has money inside of it, it is only forbidden to wear the clothing, due to a decree that one may forget and go out with it into a public domain, as explained in chapters 301 [Halacha 38] and 303 [Halacha 23], however it is permitted to move the clothing.
[Furthermore] even if one placed the money in the pouch with intent that it remain there also on Shabbos, in which case the pouch has become a base for [the money, nevertheless it is permitted to move it].
The reason for this is because: nevertheless the clothing does not become a base for the [money], being that the money is not [sitting on] the main part of the clothing, and [thus when one moves the clothing] he is moving a permitted item in his hands and the forbidden item [i.e. the money] is being moved consequently [of this moving, which is] an indirect form of moving [the money], which is not forbidden to be done when not being moved to serve a purpose for the forbidden item but rather to serve a purpose for a permitted item, as will be explained in chapter 311 [Halacha 14].
May one place his hands inside the pocket? However it is forbidden for one to place his hands inside the pouch if one placed money inside of it with intent that it remains there also on Shabbos, being that the pocket has become a base for the [money].
The law by a pouch/pocket that is completely sewed onto the clothing by both its top and bottom: All the above is only referring to a pouch which only has its opening [area] sewed onto the hole in the clothing, [and it is thus] entirely hanging [from the clothing]. However if it is entirely [sewed] onto the length of the clothing, then the entire clothing becomes a base for the money that is in the pouch [and is forbidden to move], just like the pouch itself, being that it is all one [piece of clothing].
If one forgot to remove the money before Shabbos: [Furthermore], even if one placed money into the pocket with intention to remove it from [the pocket] before Shabbos, and he forgot to remove it before Shabbos, [in which case] even the pocket itself has not become a [Halachic] base for [the money], nevertheless if one is able to shake the money out of his pocket, one must first shake it [out], and only then may he move [the clothing] to any place that he desires, just as would be the law if the money were to be left on the main part of the clothing in which case one would need to first shake off the money, as explained in chapter 309 [Halacha 6] regarding money that was left on a pillow.
The law if a money pouch is not sewed on to the clothing but rather only tied onto it: Even with a pouch that is entirely hanging [from the clothing, the [Sages] only permitted to move the clothing if [the top of the pouch] is sewed onto the clothing, (as in such a case the pouch is nullified to the clothing and thus the clothing does not become forbidden because of it). However if a pouch full of money is tied to the clothing [as opposed to sewed] then since the pouch is an independent vessel, (it is not nullified to the clothing, and therefore) it is forbidden to move the (entire) clothing, if one placed the money in the pouch with intent that it remain there also on Shabbos, (as the pouch has become a bases for the [money], and the clothing [has become a base] for the pouch that is tied and hanging from it.
[Furthermore], even if the money had been removed from the pouch, (or the pouch from the clothing) after Bein Hashmashos, it is [nevertheless] forbidden to move (the entire clothing) for the entire Shabbos, (being that it was a [Halachic] base by Bein Hashmashos.
[However] if one placed [the money into the pocket] with intention to remove it from [the pocket] before Shabbos, and he forgot to remove it before Shabbos, [then he may move the clothing, although] he must first shake the money out of the pocket if he is able to shake it out, and only afterwards may he move [the clothing] to any place that he desires, as long as [he is not] intending [to shake the money out] for the purpose of [benefiting] the money, [such as] to hide it, as explained in chapter 309 [Halacha 6].
The law if money was left in a draw that is on a table: The same law applies if there is money inside a drawer that is in the table, it is forbidden to move the table, unless done in the method that was explained, with exception to if there is [also] on the table from before Shabbos an item permitted to be moved, in which case the table has become a base for [both] a forbidden and permitted item, and is permitted to be moved, as will be explained [in Halacha 16-17].
The laws of an item that is a base for a Muktzah and Non-Muktzah object:
If the forbidden item is of more importance: It was already explained in chapter 309 [Halacha 4] that a vessel which is a base for a permitted and a forbidden object, is allowed to be moved [through first shaking the Muktzah item off]. [However] this only refers to if the permitted object is of more importance than the forbidden object. However if the forbidden object is of more importance than the permitted object, then the permitted [object] is nullified to the forbidden [object], and it is [thus] forbidden to even shake off the forbidden object, just as the law would be if it were a base for the forbidden object alone, in which case it is forbidden to even shake [it off] as explained there [309 Halacha 4].
If the permitted item is important to some but not to others: if the permitted item is not important to oneself due to his great wealth, [then] even though it is of importance to the entire world, it is [nevertheless] not considered important, being that everything goes after the owner, as explained in chapter 308 [Halacha 89]. See there all the details of this law.
Shaking off the Muktzah item even when there is a more important Non-Muktzah item on it: [Furthermore] even if the permitted item is of more importance, [nevertheless] if one is able to shake off the forbidden item alone [without knocking off the permitted item], then one must first shake it off and only afterwards may he move the vessel together with the permitted item to the place that one wishes [to move it to].
If by shaking off the Muktzah item one will also end up shaking off the non-Muktzah item, must one still do so? : If it is not possible to shake off only the forbidden item without also knocking off the permitted item, then one must shake also the permitted item off with it, if there is no monetary loss in shaking it off, and then afterwards one may take the permitted item alone [without the Muktzah item] and return it to the vessel if one wants, as was explained there [in 309 Halacha 4].
However if the situation is that if one were to shake off also the permitted item, one would not be able to afterwards move the permitted item alone [without also moving the Muktzah item], such as for example an ashtray which has ash on it from before Shabbos, which is allowed to be moved being that it is fit to use to cover saliva or excrement, and it also has on it broken pieces of wood or coals which are forbidden to be moved, and he needs to move the ash to a different area to use it to cover with, and [thus] if he will shake it off with the broken pieces and the coals, he will not be able afterwards to move or carry the ash alone in his hands [without also moving the Muktzah wood and coals], as is the case if the broken pieces[of wood] are small or if the coals are small, to the point that it is not possible to [afterwards] take the ash without [also taking] them, then one is allowed to move the ashtray the way it is together with the ash and the broken pieces and the coals, to the place that one wishes [to bring it].
However the above is only referring to when one needs [to use] the ash, however if one only needs to use the ashtray itself, one may not move it the way it is, but rather must shake off the ash and the broken pieces and coals in the place that [the ashtray] is now in, being that there is no loss in shaking them out, and [afterwards] one may take the ashtray alone.
The law in a case that the permitted item was only placed on the base after Bein Hashmashos: All the above is referring to when the permitted item was there [on the base together] with the forbidden item from before Shabbos, as [in this case] by Bein Hashmashos the vessel has become a base for the forbidden and permitted item, and even if after Bein Hashmashos the permitted item was removed from the [base], [nevertheless] the vessel does not become a [Halachic] base, since it was not a base during by Bein Hashmashos, as explained above [Halacha 11].
However if during Bein Hashmashos only the forbidden item was on it, and [only] after Bein Hashmashos the permitted item was also placed on it, then this does not help at all, being that during Bein Hashmashos it was only a base for the forbidden item, [and thus] it becomes forbidden for the entire Shabbos.
Is ash Muktzah?
Ash is only permitted to be moved if it was made it into ash from before Shabbos, however if it turned to ash on Shabbos, then it is forbidden because it is Nolad, as will be explained in chapter 498 [Halacha 24].
If one mixed ash which was made on Shabbos with ash that was made beforehand, it is nullified in majority if it had never yet been recognizable on its own, as is explained there.
A box or bag that has Muktzah and Non-Muktzah items inside it:
A box which has [in it] item which are permitted to be moved and [also has in it] money, then if the money is not the main item [in the box] then it is permitted to move it the way it is, following the conditions which were explained [above].
 Lit. Muktzah. In this context it refers to setting aside, as opposed to the general terminology used in the previous chapters to refer to any object forbidden to be moved on Shabbos.
 Fish flakes are used to hang the fish on, out in the sun, for purposes of drying them out and thus having them stay preserved for long periods of times.
 Lit. “pushed them away with his hands from eating on Shabbos”
 See next Halacha
 Lit. “From after they have stayed there a little”
 Lit. “pushed them away with his hands”
 Lit. “pushes away with his hands”
 Meaning edible to some people while not edible to others
 Tzaruch Iyun on the meaning of this, as if literally taken, then it’s not understood why when the raisins owned by a Jew in a way that it is edible to some, do we say that it is Muktzah. Perhaps however the idea is that by a Jew so long as it is not ready for all, the Jew sets it aside from his mind, while by a gentile so long as it is edible for some his mind is on it, in which case we say since it is ready for the gentile therefore it is ready for all.
 Halacha 2 of the Shulchan Aruch of the Michaber. This chapter of the Alter Rebbe is not in print.
 Now, even though all animals are Muktzah on Shabbos, whether trapped or not, as already explained in chapter 308 Halacha 78, nevertheless here the novelty is that if it was not in one’s mind from before Shabbos then it remains Muktzah even a) on Yom Tov when slaughtering an animal is permitted, and animals thus are not considered Muktzah [as is explained in chapter 497] and b) even if on Shabbos the animal was slaughtered [such as for a sick person] or died and now became fit for dogs to eat, it remains Muktzah, even though in general it is now no longer Muktzah.
 By removing oil from a lamp that is lit one is liable for extinguishing a flame, as by doing so one is shortening its lifespan.
 The Rambam in Mishneh Torah mentions that the reason for this prohibition is because it is considered like one is destroying the vessel, and it is forbidden to destroy a vessel on Shabbos. The Alter Rebbe in Kuntrus Achron 11 of chapter 266 seems to agree with this reasoning of the Rambam.
 Such as an egg that has a chick inside it.
 The Ketzos Hashulchan 113 Halacha 2 rules like the former opinion.
 The concept of a Basis was discussed in length in the previous chapter.
 Similar to pockets of a shirt which does not hang from the shirt but is sewed onto the shirt on its sides and bottom. Pants pockets usually hang from the pants and thus are included in the previous Halacha. However to note that there are pants which have similar pockets to shirts, such as army pants and the like.
 The word written in the print here is “hanging”. However this does not fit in at all to the sentence, and thus suggests that it may be a printing error. The word used in this Halacha by the Magen Avraham and the Beis Yosef is sewed, as written above,
 Seemingly this refers to that if one forgot to remove the money from before Shabbos, in which case the table does not become a base.
 Seemingly this is coming to include the scenario explained there of when a rich person is staying by a poor person, in which case the rich person follows the poor person status.
 There it is explained that even though Nolad is permitted on Shabbos, nevertheless by such a great form of Nolad, all agree that it is forbidden.
 There it is explained that if the wood burnt over the ash of the previous day, then since the new ash has never become yet recognizable, then it is nullified in majority.